1 Corinthians 11:4 Kommentar

In this chapter the apostle blames, and endeavours to rectify, some great indecencies and manifest disorders in the church of Corinth; as, I. The misconduct of their women (some of whom seem to have been inspired) in the public assembly, who laid by their veils, the common token of subjection to their husbands in that part of the world. This behaviour he reprehends, requires them to keep veiled, asserts the superiority of the husband, yet so as to remind the husband that both were made for mutual help and comfort (v. 1-16). II. He blames them for their discord and neglect and contempt of the poor, at the Lord's supper (Co1 11:17-22). III. To rectify these scandalous disorders, he sets before them the nature and intentions of this holy institution, directs them how they should attend on it, and warns them of the danger of a conduct to indecent as theirs, and of all unworthy receiving (Co1 11:23 to the end).

INTRODUCTION TO 1 CORINTHIANS 11 In this chapter the apostle blames both men and women for their indecent appearance in public worship, and admonishes them how they should behave with the reasons of it; and also corrects some abuses and irregularities among them, at, or before, the Lord's supper; which leads him to give a particular account of that ordinance, of the nature, use, and design of it, and some directions about the performance of it, and attendance on it. He begins with an exhortation suitable to what he had said in the latter part of the preceding chapter, to follow him, as he followed Christ, Co1 11:1 and praises them for their remembrance of him, and for the keeping the ordinances as they were delivered to them; that is, as many of them, and as far as they did so, Co1 11:2. And in order to make way for what he had on his mind to reprove them for, and admonish them about, he observes, that as God is the head of Christ, and Christ the head of every man, so the man is the head of the woman, Co1 11:3 wherefore for him to appear, and join in public worship, with his head covered, is to dishonour his head, Co1 11:4 as, on the other hand, for a woman to have her head uncovered in divine service, is to dishonour her head, it being all one as if her head was shaved, Co1 11:5 wherefore it is concluded, that if it is a shame for her to be shaved or shorn, she ought to be covered when attending the worship of God, Co1 11:6. The reason why a man should be uncovered at such a time is, because he is the image and glory of God; and the reason why the woman should be covered is, because she is the glory of the man, is made for his glory, and to be in subjection to him, of which the covering is a token, Co1 11:7 and that she is so, is argued from the order of the creation, man being not of the woman, but the woman of the man, Co1 11:8 and from the end of the creation, man being not for the woman, but the woman for the man, Co1 11:9. Another reason why the woman should be covered at the time of public worship is, because of the angels then present, Co1 11:10 but lest on this account the woman should be treated with contempt by the man, the apostle observes, that they are not, and cannot be without one another; and that they are from each other in different senses, and both from the Lord, Co1 11:11, and then proceeds to other arguments, showing that women should not appear uncovered in the house of God: one is taken from the uncomeliness of it, which must be so judged by everyone, Co1 11:13 and another is taken from nature and custom, and the contrary in men, which is disagreeable and shameful; for, if, the dictates of nature, it is shameful in men to wear long hair, it must be comely and decent in women, and what is for their glory, to wear such hair, since it is their covering, Co1 11:14. But if, after all the apostle had said on this subject, there should be any contentious persons disposed to wrangle about it, he observes, that they were not proper persons to be continued in the church, Co1 11:16 and then proceeds to take notice of some ill conduct of many in the Corinthian church, at, or before, the eating of the Lord's supper; partly through schisms and factions, they meeting in parties for that purpose; which he had heard of, and had reason to believe, and could not praise them for; their coming together in such a manner, being for the worse, and not the better, Co1 11:18 and the rather he gave credit to this report, since there were heresies among them, which issue in schisms and divisions, and which must be expected, that hereby Christ's faithful ones might be distinguished from others, Co1 11:19 when he goes on to show how they abused the ordinance of the supper, not only by meeting together in parties, but by indulging their sensual appetites in eating and drinking, which was the principal end in coming together, and not the Lord's supper, Co1 11:20 for they stayed not one for another, but one took his supper before the other, and so the one was full, and the other hungry, Co1 11:21 the evil of which the apostle exposes by observing the indecency of such a conduct, when they had houses of their own to feast in; the contempt which they cast upon the church of God, and the shame they exposed the poor and hungry unto, all which was far from being praiseworthy, Co1 11:22 upon which he gives a particular account of the Lord's supper, as he had it from Christ himself, the time when, the manner in which it was instituted and celebrated by him, the significance of its several parts, its use, and end, and the continuance of it until the second coming of Christ, Co1 11:23 and then he proceeds to show the evil of an unworthy partaking of this ordinance, how that such are guilty of, and vilify and reproach the body and blood of Christ, Co1 11:27 wherefore previous to a participation of it a man should examine himself as to his repentance towards God, and faith in Christ, Co1 11:28 seeing such that are unworthy communicants bring condemnation on themselves, not having spiritual judgment to discern the Lord's body in the ordinance, Co1 11:29 and so become liable to diseases and death itself, which was the case of several in the Corinthian church, Co1 11:30 whereas, if persons would but examine and judge of themselves before hand, they would not be exposed to such judgments, Co1 11:31 though the people of God, when they are afflicted, should look upon their afflictions, not as punishments, but as chastisements inflicted on them, for this end, that they might not be condemned with the world of the ungodly hereafter, Co1 11:32. Wherefore the apostle's advice is, that when they came to the Lord's table they would not form themselves into factions and parties, and one part of them eat before, and separate from the rest, but that they would tarry till they all come together, and then join as one body and one bread, Co1 11:33 and that if any man was an hungry, he should eat at home, and not have an ante-supper in the house of God, indulging his appetite there to his condemnation, and those that joined with him, Co1 11:34 and the chapter is concluded with an intimation, that besides these irregularities, there were others in this church which the apostle signifies he would correct, when he should be in person with them.

But every woman that prayeth or prophesieth,.... Not that a woman was allowed to pray publicly in the congregation, and much less to preach or explain the word, for these things were not permitted them: see Co1 14:34 but it designs any woman that joins in public worship with the minister in prayer, and attends on the hearing of the word preached, or sings the praises of God with the congregation, as we have seen, the word prophesying signifies, with her head uncovered. It may seem strange from whom the Corinthian women should take up this custom, since the Jewish women were not allowed to go into the streets, or into any open and public place, unveiled (u). It was a Jewish law, that they should go out no where bare headed (w): yea, it was reckoned scandalous and ignominious to do so. Hence it is said, (x) , "that uncovering of the head is a reproach" to the daughters of Israel: and concerning the adulterous woman, it is represented as said by the priest (y), "thou hast separated from the way of the daughters of Israel; for the way or custom of the daughters of Israel is , "to have their heads covered"; but thou hast gone "in the ways of the Gentiles", who walk with head bare.'' So that their it should seem that these Corinthians followed the examples of the Heathens: but then, though it might be the custom of some nations for women to go abroad bare headed; yet at their solemnities, where and when they were admitted, for they were not everywhere and always, they used to attend with their heads veiled and covered (z). Mr. Mede takes notice indeed of some Heathen priestesses, who used to perform their religious rites and sacrifices with open face, and their hair hanging down, and locks spreading, in imitation of whom these women at Corinth are thought to act. However, whoever behaved in this uncomely manner, whose example soever she followed, the apostle says, dishonoureth her head; not her husband, who is her head in a figurative sense, and is dishonoured by her not being covered; as if she was not subject to him, or because more beautiful than he, and therefore shows herself; but her natural head, as appears from the reason given: for that is even all one as if she were shaven; to be without a veil, or some sort of covering on her head, according to the custom of the country, is the same thing as if her head was shaved; and everyone knows how dishonourable and scandalous it is for a woman to have her head shaved; and if this is the same, then it is dishonourable and scandalous to her to be without covering in public worship. And this shows, that the natural head of the man is meant in the preceding verse, since the natural head of the woman is meant in this. (u) Maimon. Hilch. Ishot, c. 24. sect. 12. (w) T. Bab. Cetubot, fol. 72. 1. (x) R. Sol. Jarchi in Numb. v. 19. (y) Bemidbar Rabba, sect. 9. fol. 193. 2. (z) Alex. ab Alex. Genial. Dier. l. 4. c. 17.

Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that aspect [of the evangelical dispensation] presented by John's Gospel, in which the Lord promised that He would send the Paraclete; but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! who wish to be pseudo-prophets, forsooth, but who set aside the gift of prophecy from the Church; acting like those (the Encratitae) who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God, they fall into the irremissible sin.

What is "every woman, but woman of every age, of every rank, of every condition? By saying" every" he excepts nought of womanhood, just as he excepts nought of manhood either from not being covered; for just so he says, "Every man." As, then, in the masculine sex, under the name of" man" even the" youth" is forbidden to be veiled; so, too, in the feminine, under the name of "woman," even the "virgin" is bidden to be veiled. Equally in each sex let the younger age follow the discipline of the elder; or else let the male "virgins," too, be veiled, if the female virgins withal are not veiled, because they are not mentioned by name. Let "man" and "youth" be different, if "woman" and "virgin" are different. For indeed it is "on account of the angels" that he saith women must be veiled, because on account of "the daughters of men" angels revolted from God.

Thus much in answer to the heretics: but we must also orderly go over the whole passage. For perhaps some one might here have doubt also, questioning with himself, what sort of a crime it was for the woman to be uncovered, or the man covered? What sort of crime it is, learn now from hence. Symbols many and diverse have been given both to man and woman; to him of rule, to her of subjection: and among them this also, that she should be covered, while he hath his head bare. If now these be symbols, you see that both err when they disturb the proper order, and transgress the disposition of God, and their own proper limits, both the man falling into the woman's inferiority, and the woman rising up against the man by her outward habiliments. For if exchange of garments be not lawful, so that neither she should be clad with a cloak, nor he with a mantle or a veil: ("for the woman," saith He, "shall not wear that which pertaineth to a man, neither shall a man put on a woman's garments:") much more is it unseemly for these things to be interchanged. For the former indeed were ordained by men, even although God afterwards ratified them: but this by nature, I mean the being covered or uncovered. But when I say Nature, I mean God. For He it is Who created Nature. When therefore thou overturnest these boundaries, see how great injuries ensue. And tell me not this, that the error is but small. For first, it is great even of itself: being as it is disobedience. Next, though it were small, it became great because of the greatness of the things whereof it is a sign. However, that it is a great matter, is evident from its ministering so effectually to good order among mankind, the governor and the governed being regularly kept in their several places by it. So that he who transgresseth disturbs all things, and betrays the gifts of God, and casts to the ground the honor bestowed on him from above; not however the man only, but also the woman. For to her also it is the greatest of honors to preserve her own rank; as indeed of disgraces, the behavior of a rebel. Wherefore he laid it down concerning both, thus saying, "Every man praying or prophesying having his head covered, dishonoreth his head. But every woman praying or prophesying with her head unveiled. dishonoreth her head." For there were, as I said, both men who prophesied and women who had this gift at that time, as the daughters of Philip, as others before them and after them: concerning whom also the prophet spake of old: "your sons shall prophesy, and your daughters shall see visions." Well then: the man he compelleth not to be always uncovered, but only when he prays. "For every man," saith he, "praying or prophesying, having his head covered, dishonoreth his head." But the woman he commands to be at all times covered. Wherefore also having said, "Every woman that prayeth or prophesieth with her head unveiled, dishonoreth her head," he stayed not at this point only, but also proceeded to say, "for it is one and the same thing as if she were shaven." But if to be shaven is always dishonorable, it is plain too that being uncovered is always a reproach. And not even with this only was he content, but added again, saying, "The woman ought to have a sign of authority on her head, because of the angels." He signifies that not at the time of prayer only but also continually, she ought to be covered. But with regard to the man, it is no longer about covering but about wearing long hair, that he so forms his discourse. To be covered he then only forbids, when a man is praying; but the wearing long hair he discourages at all times. Wherefore, as touching the woman, he said, "But if she be not veiled, let her also be shorn;" so likewise touching the man, "If he have long hair, it is a dishonor unto him." He said not, "if he be covered" but, "if he have long hair." Wherefore also he said at the beginning, "Every man praying or prophesying, having any thing on his head, dishonoreth his head." He said not, "covered," but "having any thing on his head;" signifying that even though he pray with the head bare, yet if he have long hair, he is like to one covered. "For the hair," saith he, "is given for a covering."

Paul was complaining because men were fussing about their hair and women were flaunting their locks in church. Not only was this dishonoring to them, but it was also an incitement to fornication.

There is a difference between ancient and recent prophets, as follows. The ancients prophesied about the redemption of Israel, the calling of the Gentiles and the incarnation of Christ, whereas recent prophets prophesy about particular things or people, as Peter prophesied about Ananias, for example..

He forbids the man to have a covered head not always, but only during prayer and prophecy. He also did not simply say: with a covered head, but: having upon the head (κατά κεφαλής ἔχων), in order to abolish the covering of the head not only with clothing, but also with hair. For he who has grown out his hair also has upon his head, namely, this hair. Why then does he dishonor his head? Because he has been appointed as ruler and authority, yet he makes himself a subordinate. For the covering of the head signifies the imposition of authority upon the head; the veil on the head takes the place of a ruler and serves as a sign of subjection. Or thus: he disgraces his head — Christ — by degrading himself and losing his freedom. For just as a puny body disgraces the head, so too he who was created by God as free and self-governing, yet degrades himself as a subordinate, disgraces Christ, who is his head, as of a body. It is worthy of investigation why the apostle presents this as a sin. To the man and the woman, to one as a sign of authority and to the other of subjection, much else has been given, and among other things, that the one should have an uncovered head and the other a covered one. How then is it not a sin to transgress the boundaries of nature, for the man to adorn himself with hair and for the woman not to cover herself? He uproots this practice as a sign of willfulness, which is exceedingly destructive in church affairs. For heresies too come from this — from the fact that each person oversteps the boundaries of what has been established.

Having set forth the doctrine, he adds the admonition, the reason for which is taken from the doctrine mentioned. In regard to this he does two things: first, he gives the admonition on the man's part; secondly, on the woman's (v. 5). First, therefore, he says: It has been stated that the head of the woman is the man, but any man praying or prophesying with his head covered dishonors his head. In regard to this it should be noted that any man assisting a judge should display a condition or dignity, and especially assisting God, Who is judge of all. Therefore, those who assist God should conduct themselves in the best behaved and suitable way, as it says in Ec (5:1): "Guard your steps, when you go to the house of God." Now man assists God in two ways: in one way by relating human things to God, and that is done by praying: "He will make supplication before the Most High; he will open his mouth in prayer, and make supplication for his sins" (Sir 39:5); in another way by bringing things down from God to men, and that is done by prophesying, according to Jl (2:28): "I will pour out my spirit on all flesh, and your sons and your daughters shall prophesy." Hence the Apostle is careful to say, man praying or prophesying. For in these two ways man assists God as Judge, or he assists the Lord. He is said to prophesy in two ways: in one way, inasmuch as man announces to others what has been divinely revealed to him, as it says in Lk (1:67): "And his father Zechariah was filled with the Holy Spirit and prophesied, saying: 'Blessed be the Lord, the God of Israel...'" A man prophesies in another way, inasmuch as he utters things which have been revealed to others; hence, those who read the prophecies or other sacred scriptures are said to be prophesying. It is taken in this sense below (14:4): "He who prophesies edifies the Church"; it is also taken in that sense here. But it pertains to man's dignity (as will be clear below) not to wear a covering on his head; consequently, he says that every man praying or prophesying with his head covered disgraces his head, i.e., does something unbecoming a man. For as in a body, beauty depends on due proportion of the members, on proper light and color, so in human acts beauty depends on due proportion of words or deeds, in which the light of reason shines forth. Hence in an opposite way ugliness is present when something is done against reason and due proportion is not observed in words and deeds. Hence it was said above (7:36): "If someone regards himself as base in regard to his virgin, because she is over age." The following objection is raised: For many with heads covered pray in church without any disgrace, as they wish to pray more secretly. The answer is that prayer is twofold: one is private and is offered to God in one's own person; the other is public and is offered to God in the person of the entire Church, as is clear from the prayers said in the church by priests. It is these latter prayers that the Apostle has in mind here. There is also an objection against a Gloss which states that prophesying is called unlocking the Scriptures. According to this, anyone who preaches prophesies. But bishops preach with their head covered with a miter. The answer is that one who preaches or teaches in the schools speaks from his own person. Hence even the Apostle (Rom 2:16) calls the gospel his own, namely, on account of the energy he used in preaching it. But one who recites Sacred Scripture in the church, for example, by reading a lesson or an epistle or a gospel, speaks from the person of the whole church. This is the kind of prophesying that the Apostle understands here. Then there is an objection about those who chant psalms in choir with their head covered. The answer is that psalms are not chanted as by one singly presenting himself to God, but as by the whole multitude.

The apostle reprehends the Corinthians for several irregularities in their manner of conducting public worship; the men praying or prophesying with their heads covered, and the women with their heads uncovered, contrary to custom, propriety, and decency, Co1 11:1-6. Reasons why they should act differently, Co1 11:7-16. They are also reproved for their divisions and heresies, Co1 11:17-19. And for the irregular manner in which they celebrated the Lord's Supper, Co1 11:20-22. The proper manner of celebrating this holy rite laid down by the apostle, Co1 11:23-26. Directions for a profitable receiving of the Lord's Supper, and avoiding the dangerous consequences of communicating unworthily, Co1 11:27-34.

Praying, or prophesying - Any person who engages in public acts in the worship of God, whether prayer, singing, or exhortation: for we learn, from the apostle himself, that προφητευειν, to prophesy, signifies to speak unto men to edification, exhortation, and comfort, Co1 14:3. And this comprehends all that we understand by exhortation, or even preaching. Having his head covered - With his cap or turban on, dishonoreth his head; because the head being covered was a sign of subjection; and while he was employed in the public ministration of the word, he was to be considered as a representative of Christ, and on this account his being veiled or covered would be improper. This decision of the apostle was in point blank hostility to the canons of the Jews; for they would not suffer a man to pray unless he was veiled, for which they gave this reason. "He should veil himself to show that he is ashamed before God, and unworthy with open face to behold him." See much in Lightfoot on this point.

CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34) Rather belonging to the end of the tenth chapter, than to this chapter. followers--Greek, "imitators." of Christ--who did not please Himself (Rom 15:3); but gave Himself, at the cost of laying aside His divine glory, and dying as man, for us (Eph 5:2; Phi 2:4-5). We are to follow Christ first, and earthly teachers only so far as they follow Christ.

praying--in public (Co1 11:17). prophesying--preaching in the Spirit (Co1 12:10). having--that is, if he were to have: a supposed case to illustrate the impropriety in the woman's case. It was the Greek custom (and so that at Corinth) for men in worship to be uncovered; whereas the Jews wore the Talith, or veil, to show reverence before God, and their unworthiness to look on Him (Isa 6:2); however, MAIMONIDES [Mishna] excepts cases where (as in Greece) the custom of the place was different. dishonoureth his head--not as ALFORD, "Christ" (Co1 11:3); but literally, as "his head" is used in the beginning of the verse. He dishonoreth his head (the principal part of the body) by wearing a covering or veil, which is a mark of subjection, and which makes him look downwards instead of upwards to his Spiritual Head, Christ, to whom alone he owes subjection. Why, then, ought not man to wear the covering in token of his subjection to Christ, as the woman wears it in token of her subjection to man? "Because Christ is not seen: the man is seen; so the covering of him who is under Christ is not seen; of her who is under the man, is seen" [BENGEL]. (Compare Co1 11:7).